In the last article we referenced the following words of Jesus.
勒上一篇文章里，阿拉援引了耶稣以下个话。
Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. Matthew 7:15–27.
侬要提防假先知；伊拉到侬个面前来，外头披着羊个皮，里向却是贪食个豺狼。侬凭伊拉所结个果子，就可以认出伊拉来。人会从荆棘里采葡萄，抑或从蒺藜里摘无花果么？照样，凡好树结好果子；坏树结坏果子。好树弗能结坏果子，坏树也弗能结好果子。凡弗结好果子个树，就要砍下来，丢到火里去。所以，侬凭伊拉个果子，就可以认出伊拉来。 弗是凡对我讲“主啊，主啊”个人，都能进天国；只有遵行我天父旨意个人，才得进去。到那日，会有许多人对我讲：“主啊，主啊，我拉弗是奉侬个名讲预言，奉侬个名赶鬼，奉侬个名行了许多异能么？”到辰光，我要明明对伊拉讲：“我从来弗认得侬拉；侬拉这些作恶个人，离开我去罢！” 所以，凡听见我这些话就去行个人，我要把伊比作一个聪明人，伊把房子造勒磐石上。雨落下来，洪水来了，风吹着，撞击该个房子，房子总归弗倒；因为根基立勒磐石上。凡听见我这些话却弗去行个人，要比作一个愚笨人，伊把房子造勒沙土上。雨落下来，洪水来了，风吹着，撞击该个房子，房子就倒了，而且倒得极其厉害。马太福音 7:15–27。
The rebellion of 1863 marks the beginning of Laodicean Seventh-day Adventism building a false foundation upon the sand. Sand represents the satanic principle of pluralism, in contrast with the Rock of absolute truth. Absolute truth is established upon two witnesses, and the truths represented upon the two sacred charts of Habakkuk, which Adventism has progressively set aside, are derived from the Bible and confirmed by the Spirit of Prophecy. Those truths are absolute.
一八六三年个背叛，标志住老底嘉时期第七日安息日会搭建虚假根基于沙土之浪个开端。沙土表明撒但个多元主义原则，与绝对真理之磐石相对。绝对真理乃立定于两位见证者之上；而哈巴谷两幅圣图所表明个诸般真理——安息日会循序渐进地将伊搁开——乃从《圣经》而出，并由预言之灵所证实。迭些真理，乃是绝对个。
“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as of little value the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science. ‘Thus saith the Lord: Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ [Jeremiah 6:16.]
“仇敌正设法拨转阿拉弟兄姊妹个心思，叫伊拉离开那为末后这些日子预备一班立得牢个人个工夫。伊个诡辩，是特为要引人个心思离开当前个危险搭责任。伊拉看作价值微小个，就是基督从天上来赐拨约翰、为着伊个百姓所带来个亮光。伊拉教训人讲，摆勒阿拉眼前个景象，并呒没得着特别注意个够分量个重要性。伊拉使那出于天上个真理归于无效，又夺去上帝百姓以往个经历，拿假科学来代替。‘耶和华如此讲：侬拉当站勒路上观看，访问古道，哪一条是善道，便行勒其间。’［耶利米书 6:16.］”
“Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for more than fifty years. Men may suppose that they have found a new way, that they can lay a stronger foundation than that which has been laid; but this is a great deception. ‘Other foundation can no man lay than that is laid.’ [1 Corinthians 3:11.] In the past, many have undertaken to build a new faith, to establish new principles; but how long did their building stand? It soon fell; for it was not founded upon the Rock.” Testimonies, volume 8, 296–297.
「勿要有人想去拆脱我侬信仰个根基——此个根基，乃是我侬工作起头辰光，借着祷告中研读圣言，并借着启示所立下个。立勒此等根基之上，我侬已经建造了五十多年。人或许自家以为寻着了一条新路，以为自家能立一个比已经立下个更牢固个根基；但此乃极大个迷惑。『因为那已经立好个根基，就是耶稣基督，此外无人能立别个根基。』［哥林多前书 3:11。］过去，有许多人曾经着手要建立一种新个信仰，要设立新个原则；但是伊拉个建造立得住了几久？不久就坍下来了；因为并非建造勒磐石之上。」《证言》卷八，296–297。
When September 11, 2001 arrived so did the rains of the Holy Spirit.
到二〇〇一年九月十一日來臨个辰光，聖靈个雨也一同降落。
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“末後个雨愛落勒上帝个子民身浪。一位有大權能个天使愛對天浪落來，全地都愛因伊个榮光得著照亮。”《Review and Herald》，1891年4月21號。
When the great buildings of New York City were thrown down by a touch from God, the latter rain began to sprinkle. When September 11, 2001 arrived the floodgates of papal principles was released.
當紐約市偌大个樓宇叫上帝一觸而傾覆個辰光，末後个雨就開始零星落下。當二〇〇一年九月十一日來到个辰光，教皇制度原則个洪閘就放開了。
“In this time of prevailing iniquity, the Protestant churches that have rejected a ‘Thus saith the Lord,’ will reach a strange pass. They will be converted to the world. In their separation from God, they will seek to make falsehood and apostasy from God the law of the nation. They will work upon the rulers of the land to make laws to restore the lost ascendency of the man of sin, who sits in the temple of God, showing himself that he is God. The Roman Catholic principles will be taken under the protection of the state. The protest of Bible truth will no longer be tolerated by those who have not made the law of God their rule of life.” Review and Herald, December 21, 1897.
「喺呢箇罪惡盛行个辰光，凡拒絕『主如此講』个新教諸教會，會到一種奇異个地步。伊拉會歸向世界。喺伊拉與上帝分離个時候，伊拉會設法使虛謊同背道離神成爲國家个法律。伊拉會向此地个掌權者施加影響，叫伊拉立法，要恢復那坐喺上帝殿裏、自顯爲上帝个罪人所失落个霸權。羅馬天主教个原則會受國家个保護。聖經真理个抗議，對那些弗曾以上帝律法作爲生活準則个人來講，將弗再受容忍。」Review and Herald，1897年12月21日。
The Patriot Act marks the beginning of the protection of Roman Catholic principles, that progressively leads to the soon-coming Sunday law. On September 11, 2001 the four winds that represent Islam of the third woe, began to blow.
《愛國者法》標誌着保護羅馬天主教原則个開端，並且按步漸進引向行將來到个星期日法。2001 年 9 月 11 日，象徵第三樣災禍之伊斯蘭个四風開始吹起。
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
「天使把守住四方个风；此风乃象征一匹暴怒个马，想要挣脱羁绊，冲向普天下个地面，所经之处，带来毁灭搭死亡。」
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“阿拉要睏勒永远世界个边头浪向𡍲？阿拉要迟钝、冷淡、像死脱一样𡍲？哦，但愿阿拉个教会里有 神个灵搭伊个气息吹进伊个百姓里向，叫伊拉立起身来，站勒自家个脚根浪向而活。阿拉需要看见，这条路是狭个，这个门是窄个。但当阿拉经过这窄门个辰光，伊个宽阔是无穷无尽个。”《文稿汇编》第二十卷，217。
The rain, wind, and flood arrived on September 11, 2001 and the Laodicean Seventh-day Adventist church was tested as were the Jews at the baptism of Christ, and as were the Protestants beginning on August 11, 1840. From that point until the rebellious prediction of July 18, 2020, the Laodicean Seventh-day Adventist house progressively fell, just as certainly as the Jew’s temple was pronounced desolate before the cross, and just as the Protestants transitioned unto apostate Protestantism at the first disappointment of April 19, 1844.
雨、风搭水灾，勒 2001 年 9 月 11 号临到；老底嘉个基督复临安息日会教会，受着试验，正像基督受洗辰光个犹太人一样，也正像自 1840 年 8 月 11 号起个新教徒一样。自该辰光起，一直到 2020 年 7 月 18 号个悖逆预言为止，老底嘉个基督复临安息日会个房屋，一步一步倒塌下去；其确定无疑，正像犹太人个圣殿勒十字架以前就已经宣告荒凉一样，也正像新教徒勒 1844 年 4 月 19 号第一次失望之际转变成为背道个新教一样。
The Laodicean movement of the third angel then entered into its final testing process, and as with the testing that began on September 11, 2001 the virgins were called to return to the old paths, which were the foundational truths of not only the Millerite movement of the first and second angels, but also the foundational truths of the movement of the third angel.
第三位天使个老底嘉运动随后就进入伊最终个试炼过程；并且，正如始于2001年9月11日个该场试炼一样，众童女蒙召转回旧路径；此些旧路径，勿但是第一位搭第二位天使之米勒派运动个根基真理，也是第三位天使运动个根基真理。
The symbol of the rejection of those foundational truths in the context of the strong delusion is the message Paul recorded in Second Thessalonians. That message is symbolized by “the daily” in the book of Daniel, for it was in the passage of Thessalonians that William Miller came to understand that “the daily” in the book of Daniel represented pagan Rome.
喺強烈迷惑个背景之下，對該等根基真理个棄絕，其象徵就是保羅喺《帖撒羅尼迦後書》裡所記載个信息。該個信息喺《但以理書》裡乃是用「常獻的」來表徵个，因為正是喺《帖撒羅尼迦後書》个經文當中，威廉·米勒才明白《但以理書》裡个「常獻的」係指異教羅馬。
There have been books penned that address the definition of “the daily” in the book of Daniel. Most are erroneous, though if you wish to review a paper from an Adventist theologian that gets it right, you could locate, The Mystery of the Daily, by John W. Peters. I do not intend to address that element of “the daily,” in this article. There are also other books that cover the history of the “who, what and why” that the false view of “the daily” was ultimately established within Laodicean Seventh-day Adventism.
曾经有人撰写过若干部书，论及但以理书中“常献的”个定义。大多数侪有错误；不过，若侬想查阅一篇由复临派神学家所写、对此题讲得正确个论文，侬可以寻着 John W. Peters 所著个 《The Mystery of the Daily》。我勒本文里，并无意讨论“常献的”个该一方面。另有一些书籍，也叙述了“何人、何事以及何故”个历史，就是错误个“常献的”观点，最终是怎样勒老底嘉时期个基督复临安息日会内部被建立起来个。
The definition of the Hebrew word translated as “the daily”, and the history of rebellion against the foundational truth of “the daily” that began in earnest in 1901, has been repeatedly set forth in Habakkuk’s Tables and also in the recent articles on the book of Daniel.
译作“常献祭”个希伯来字个定义，以及自 1901 年起正式开始、背叛“常献祭”之根基真理个历史，已经一再陈明于《哈巴谷个表》之中，也陈明于近来论《但以理书》个文章之中。
I intend to keep the focus of “the daily” in this article on the prophetic characteristics associated with the symbol of Rome being rejected. Any who genuinely accept the authority of the writings of Ellen White simply need to read the following to know what is the correct understanding of “the daily.”
我打算佇本篇文章裡，繼續將「the daily」个重點，擺勒同羅馬這個表號受着棄絕相關个預言特徵上頭。凡是真誠接受懷愛倫著作權威个人，只消讀一讀下面个話，就會曉得對「the daily」个正確理解是啥。
“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
“随后我看见，论到‘常献的’（‘Daily’），‘祭’其字乃是出于人的智慧添上去的，并不属于经文本身；主却将对此事的正确看法赐给那些发出审判时辰呼声的人。于一八四四年以前，当合一尚存之时，几乎众人都在‘常献的’之正确见解上同归一致；但自一八四四年以来，在混乱之中，人们采纳了别样的看法，于是黑暗与混乱便随之而来。” Review and Herald, November 1, 1850.
To reject William Miller’s understanding of “the daily” is to simultaneously reject the authority of the writings of Ellen White, for she saw “that the Lord gave the correct view of it to those who gave the judgment hour cry.” She was also shown that the other views of “the daily” produced “darkness and confusion,” which are not attributes of Christ. Miller recognized “the daily” as pagan Rome when he studied Second Thessalonians.
若是弃绝威廉·米勒对于“常献”的理解，也就是同时弃绝爱伦·怀特著作个权威，因为伊看见“主曾将对此个正确看法赐拨那些传扬审判时辰呼声个人”。伊也蒙指示，看见关于“常献”个别样看法会生出“黑暗同混乱”，而此两样并不是基督个属性。米勒研究《帖撒罗尼迦后书》个辰光，认出“常献”就是异教罗马。
“I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take away;’ he shall take away the daily; ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is the daily! Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.’—William Miller, Second Advent Manual, page 66.” Advent Review and Sabbath Herald, January 6, 1853.
“我继续读下去，除开但以理书之外，再也寻弗着别个例子，里向有提着伊［常献的］。随后我［借助经文汇编］就拿那些同伊连牢相干的字眼来看，‘除掉；’伊要除掉常献的；‘自从常献的被除掉的时候起，’等等。我再读下去，心里想，大概总归寻弗着这段经文的亮光；末后我看到《帖撒罗尼迦后书》2:7, 8。‘因为那不法的隐意已经发动；只是现今有一个拦阻的，等到伊从中被除去，那时这不法的人才显露出来，’等等。等我读到那段经文时，哦，真理显得何等清楚、何等荣耀！就在此地！那就是常献的！那么，保罗所讲个‘现今拦阻的’，或者讲拦住的，究竟是啥意思？‘罪人’同‘那不法的’，所指个是教皇教。既然如此，是啥东西拦阻教皇教显露出来呢？就是异教；那么，‘常献的’就一定是指异教。”——威廉·米勒，《Second Advent Manual》，第66页。Advent Review and Sabbath Herald, January 6, 1853.
Ultimately, Laodicean Adventism set aside the correct understanding which was given to Miller and those who gave the judgment hour cry, for apostate Protestantism’s erroneous idea that “the daily” represented Christ’s sanctuary ministry. That understanding is absurd on many levels, but more than being fallacious, it claims that a satanic symbol is a symbol of Christ.
到末後，老底嘉个復臨信仰放棄了賜畀米勒以及那些傳揚審判時辰呼喊者个正確理解，反倒接受了背道改教新教个錯誤觀念，認為「常獻个」係代表基督在聖所中个職事。此種理解在許多層面上攏是荒謬个；但比起單單錯謬還更嚴重个是，伊宣稱一個屬撒但个表號，竟然會是基督个表號。
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
「因此，龍主要是代表撒但；但從其次个意思來講，伊也是異教羅馬个象徵。」《善惡之爭》，439。
Miller identified “the daily” as pagan Rome, the dragon, but Laodicean Adventism took the idea from fallen Protestantism that it represents Christ’s heavenly sanctuary ministry. The rejection of Miller’s identification of “the daily” as pagan Rome represents a rejection of a truth which is represented upon both the sacred charts that were a fulfillment of Habakkuk chapter two. It is therefore a rejection of a foundational truth, just as was the rejection of the seven times of Leviticus twenty-six.
米勒認定「常獻个」就是異教羅馬，也就是龍；但老底嘉个復臨信仰，從墮落个更正教接受了一種看法，講伊是代表基督佇天上聖所个職事。拒絕米勒將「常獻个」認作異教羅馬，乃是拒絕一項真理；此項真理正是表現佇兩幅神聖个圖表之上，而彼兩幅圖表乃是哈巴谷書第二章个應驗。故此，這也就是拒絕一項根基性个真理，正如拒絕利未記第二十六章个七時一樣。
To reject the truth that “the daily,” represents pagan Rome, is to reject the foundations of Adventism and the authority of the Spirit of Prophecy. Identifying a symbol of Satan as a symbol of Christ is parallel to identifying the work of Christ as the work of Satan.
若弃绝“常献的”系指异教罗马个真理，便是弃绝复临信仰个根基，也弃绝预言之灵个权威。把一个象征撒但个表号认作象征基督个表号，乃是同把基督个工作认作撒但个工作相类并行。
“In rejecting Christ the Jewish people committed the unpardonable sin; and by refusing the invitation of mercy, we may commit the same error. We offer insult to the Prince of life, and put Him to shame before the synagogue of Satan and before the heavenly universe when we refuse to listen to His delegated messengers, and instead listen to the agents of Satan, who would draw the soul away from Christ. So long as one does this, he can find no hope or pardon, and he will finally lose all desire to be reconciled to God.” The Desire of Ages, 324.
“犹太民族因弃绝基督，犯了弗可赦免个罪；阿拉若拒绝恩典个邀请，也会犯同样个错误。阿拉若弗肯听伊所差遣个使者，反去听撒但个爪牙——伊拉要把人个灵魂从基督身边引开——迭辰光，阿拉就是在生命个君王面前加以凌辱，也在撒但个会堂并天上全宇宙面前使伊受羞辱。一个人只要还迭样做，伊就寻弗着盼望，也得弗着赦免；到末后，伊会完全失去同上帝和好个一切愿望。”《历代愿望》，324页。
When Laodicean Adventism rejected the foundational understanding of “the daily” and the seven times, they not only rejected the authority of the Spirit of Prophecy, and the foundations, but they rejected the work of William Miller, who had been led to his understandings by the angel Gabriel and other angels.
當老底嘉個復臨主義拒絕「常獻個祭」搭七期個根基性認識辰光，伊拉弗但是拒絕咾預言之靈個權威，搭根基；伊拉還拒絕咾威廉・米勒個工作——伊個種種領會，原是加百列天使搭別樣天使所引導個。
“God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.
“上帝差遣伊个天使，感动一个从来勿曾相信《圣经》个农夫个心，带领伊去查考预言。上帝个天使一再探访个位蒙拣选个人，来引导伊个心思，并向伊个悟性开启那些对上帝子民向来晦暗个预言。真理链条个开端赐拨了伊，伊就受带领继续寻求一环又一环，直到伊带着惊奇同钦佩凝视上帝个圣言。伊看见其中有一条完全个真理链。伊先前看作勿是受默示个个道，如今在伊眼前展开其美丽同荣耀。伊看见《圣经》个这一处解释另一处；若有一段经文对伊个悟性仍是关闭个，伊就在圣言别个部分寻着解释其意个所在。伊以欢喜，并以最深个敬重同敬畏，来看待上帝个圣言。” Early Writings, 230.
“His angel” is an expression that identifies the angel Gabriel.
“伊个使者”者，係一種指出天使加百列个講法。
“The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.
天使个言语：「我是加百列，站勒上帝面前个」，表明伊勒天庭里向担任着极其尊荣个地位。伊带着信息来到但以理个辰光，伊讲：「除咾米迦勒〔基督〕——侬拉个君——以外，冇没一个同我一淘持守此些事。」但以理书 10:21。论到加百列，救主勒《启示录》里讲：「祂差遣祂个使者，晓谕祂个仆人约翰。」启示录 1:1。《历代愿望》，99页。
The identification of a satanic symbol as a symbol of Christ is not only a parallel to the unpardonable sin, but the unpardonable sin is also associated with the rejection of the messengers who Christ sends. “The daily” then becomes the symbol of the unpardonable sin, and when it is understood that the “chosen one,” William Miller was led to the correct understanding of that truth, and when it was thereafter rejected, it fits directly into Second Thessalonians, which is the very passage of Scripture where Miller made his discovery. To reject that truth, is evidence of not loving the truth, and that rebellion produces a removal of the Holy Spirit and the delivery of the unholy spirit of Satan, which Paul identifies as strong delusion.
把一个撒但个象征认作基督个象征，弗但是对那赦免勿得个罪个一种对应；而且，那赦免勿得个罪，也同基督所差遣个使者受人弃绝有干系。故此，“常献个”就成为那赦免勿得个罪个象征；及至明白“所拣选个人”威廉·米勒（William Miller）曾蒙引导，正确领会了该项真理，而后来此真理又遭弃绝，伊就直接契合《帖撒罗尼迦后书》第二章；正是在该段经文里，米勒作出了伊个发现。弃绝该项真理，就是勿爱真理个明证；而此种悖逆就带来圣灵个撤去，并把人交付于撒但个污秽之灵；保罗将此认作强烈个迷惑。
Just as “the robbers of thy people”, who “establish the vision”, “the daily” is a symbol of pagan Rome. In the context of Second Thessalonians, Paul teaches that the rejection of the message of chapter two is evidence that those who do so, do not love the truth. Because they do not love the truth represented in the chapter, they receive strong delusion.
正像「爾民中額強盜」會「應驗異象」一樣，「常獻个祭」乃係異教羅馬个表號。照《帖撒羅尼迦後書》个上下文，保羅教訓講，棄絕第二章信息个事，證明凡是噉樣做个人，並弗愛真理。因為伊拉弗愛該章所表明个真理，所以伊拉就領受大迷惑。
All the prophets are addressing the last days, and previous inspired passages in this article identify that the strong delusion arrives upon those who do not love the truth during the outpouring of the Holy Spirit. One class is receiving the oil, and the other class is receiving strong delusion.
眾先知所講个攏是末後个日子，本篇文章前頭所引个受感動經文指出：聖靈傾注个辰光，對弗愛真理个人，強烈个迷惑會臨到伊拉。一个等類是領受油，另一个等類是領受強烈个迷惑。
The Holy Spirit is poured out during the history when the Holy Spirit is being removed from those who reject the increase of knowledge that is opened up during the two testing periods of the sealing time from September 11, 2001 to the soon-coming Sunday law. Repeating a prior passage:
聖靈兌落下來，是發生勒聖靈正向該些拒絕接受、於印封時期兩段試驗期間——自二〇〇一年九月十一號直到即將來到個星期日律法——所開啟之知識增進個人身上被挪去個歷史當中。重複前頭一段話：
“Looking down to the last days, the same infinite power declares, concerning those who ‘received not the love of the truth, that they might be saved,’ ‘For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ As they reject the teachings of His Word, God withdraws His Spirit, and leaves them to the deceptions which they love.” Early Writings, 46.
「向末後个日子看去，同一樣無限个權能宣告，論到𠲎些『弗曾領受真理个愛，叫伊拉得救』个人：『為此个緣故，上帝要差遣強烈个迷惑臨到伊拉，叫伊拉信從虛謊；使一切弗信真理、反倒喜悅弗義个人，都被定罪。』當伊拉棄絕伊聖言个教訓个辰光，上帝就收回伊个靈，任憑伊拉落在伊拉所愛个迷惑當中。」《Early Writings》，46。
Line upon line, Daniel teaches that in the last days, it is the robbers of thy people, (a symbol of Rome) that establishes the vision. The robbers are also represented as “the daily.” Solomon teaches that in the last days those who do not have the vision, perish, which is to be naked. To be made naked is to be a Laodicean, and a Laodicean is a foolish virgin.
一行又一行，但以理教训我众人：到末后个日子，建立此异象个，乃是“你百姓中强暴个子孙”（罗马个表号）。强暴个人也用“常献个”来表明。所罗门教训说：到末后个日子，弗曾有异象个人，就要灭亡，也就是赤身露体。变做赤身露体，就是老底嘉；而老底嘉，就是愚拙个童女。
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
「由愚拙个童女所代表个教会光景，也讲着拉底嘉个光景。」《Review and Herald》，1890年8月19日。
To be a foolish virgin when the message of the Midnight Cry arrives is to manifest what John records in Revelation chapter sixteen as, “the shame of thy nakedness.” John’s warning in the sixth plague is in relation to the threefold union of the dragon, the beast and the false prophet who, since 1989, are in the process of leading the world to Armageddon.
當「半夜呼聲」個信息來到个辰光，若成為愚拙个童女，就係顯明約翰在《啟示錄》第十六章所記个：「叫儂赤身个羞恥露出來。」約翰在第六災當中所發个警告，係對辰龍、獸同假先知三重聯合而講个；自一九八九年起，伊拉就一直在帶領全世界走向哈米吉多頓。
Paul’s message in Second Thessalonians is not simply about pagan Rome being represented by Daniel as “the daily,” but the chapter is emphasizing the relationship of pagan Rome to papal Rome. Pagan Rome restrained (withholdeth) the man of sin from coming to the throne of the earth in 538. Once pagan Rome was taken away, then “the mystery of iniquity,” “that wicked” who is the pope of Rome, is revealed. In the chapter Paul is identifying a specific prophetic relationship between pagan and papal Rome. To reject the teaching of the chapter is to reject the truth and receive strong delusion.
保羅勒《帖撒羅尼迦後書》裡向信息，勿單單講但以理用「常獻底祭」來表明異教羅馬；此章所着重个，是異教羅馬搭教皇羅馬之間个關係。異教羅馬遏止（攔阻）咾罪惡之人，弗讓伊勒538年登上地上个寶座。等到異教羅馬被除去之後，「不法个奧祕」、就是「阿邪惡者」——也就是羅馬个教皇——就顯露出來。勒此章裡，保羅所指出个，是異教羅馬搭教皇羅馬之間一種特定个預言性關係。若棄絕此章个教訓，就是棄絕真理，並領受強烈个迷惑。
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:3–12.
弗要让啥人用任何法子骗忒侬；因为该日子弗会来到，除非先有背道个事体来到，并且那罪恶个人显明出来，就是沉沦之子。伊敌挡，并且自高，超过一切称为神个，或一切受敬拜个；甚至叫伊自家当作神，坐勒 神个殿里，显明自家就是神。侬弗记得么？我还同侬勒一道个辰光，已经拿这些事体告诉过侬了。现在侬也晓得是啥拦阻伊，叫伊到自家个辰光才显明。因为弗法个奥秘已经勒发动；不过现今那拦阻个，还要拦阻，等到伊从中间被挪开。到该辰光，那不法个人就要显明出来；主耶稣要用伊口里个气灭绝伊，并且用伊来临个荣光废掉伊。该人个来到，是照撒但个运行，带着各样个异能、神迹，合搭虚假个奇事，又用各样弗义个迷惑，行勒那些沉沦个人身上；因为伊拉弗领受真理个爱，好叫伊拉得救。为着这个缘故， 神就差强烈个迷惑到伊拉身上，叫伊拉去信从虚谎；使一切弗信真理、倒喜欢弗义个人，都被定罪。帖撒罗尼迦后书 2:3–12。
Why are these last-day people “damned?” Why are they sent “strong delusion?” Why do they “perish” and thus reveal the shame of their nakedness? The passage states it is because they do not love the truth, and the truth set forth in the chapter identifies that pagan Rome, the fourth kingdom of Bible prophecy, would prevent papal Rome, the fifth kingdom of Bible prophecy, from ascending to the throne until paganism was taken away.
末日个些人為啥會「被定罪」？為啥會受著「強烈个迷惑」？為啥會「滅亡」，從而顯出伊拉赤身个羞恥？經文講明，這是因為伊拉弗愛真理；而本章所陳明个真理指明：異教羅馬，就是聖經預言中第四個國度，會阻止教皇羅馬，就是聖經預言中第五個國度，登上寶座，直到異教被除去為止。
The relationship between pagan and papal Rome that is identified in the chapter is also identified by John with the relationship of the church of Pergamos and the church of Thyatira. Pergamos aligns with pagan Rome and Thyatira is papal Rome. Paul and John provide two witnesses of the relationship of the two powers, as does the book of Daniel.
本章所指明个異教羅馬同教皇羅馬之間个關係，約翰也以別迦摩教會同推雅推喇教會之間个關係來指明。別迦摩對應異教羅馬，推雅推喇乃教皇羅馬。保羅同約翰為此兩個權勢之關係提供了兩個見證，《但以理書》亦然。
In the book of Daniel, the relationship of pagan Rome with papal Rome is repeatedly set forth. In Daniel two, it is represented by the mixture of iron with miry clay. In Daniel seven both pagan and papal Rome are the “diverse” kingdoms, and though Daniel two illustrates the two powers as a mixture, chapter seven identifies that the papal power proceeds out of the ten horned kingdom of pagan Rome. In Daniel eight the little horn of verses nine through twelve is Rome in both its phases. Verses nine and eleven are the little horn in the masculine tense, thus identifying pagan Rome, and verses ten and twelve are the little horn in the feminine tense, thus identifying papal Rome.
《但以理書》裏，異教羅馬摎教皇羅馬个關係，一再地畀擺出來。喺《但以理書》第二章當中，伊是用鐵摎稀泥相攙來表明个。喺《但以理書》第七章當中，異教羅馬摎教皇羅馬兩者攏是「各樣不同」个國；雖然《但以理書》第二章將此兩個勢力畫做相攙个形像，第七章卻指明，教皇个勢力是對異教羅馬彼個有十角个國度當中生發出來个。喺《但以理書》第八章，第九至十二節个小角，就是羅馬喺伊兩個階段當中个表現。第九節摎第十一節个小角用陽性語氣，所以是指明異教羅馬；第十節摎第十二節个小角用陰性語氣，所以是指明教皇羅馬。
In Daniel chapter eight, verse thirteen, pagan and papal Rome are portrayed as two desolating powers. Pagan Rome is “the daily” desolating power, and papal Rome is the transgression desolating power. In chapter eleven, verse thirty-one “the daily” desolating power of pagan Rome places the abomination desolating power, which is the papal power. In chapter twelve, verse eleven “the daily” desolating power of pagan Rome is removed in order to set up the abomination desolating power of the papacy.
《但以理書》第八章十三節裡，異教羅馬搭教皇羅馬被描繪做兩種行毀壞个權勢。異教羅馬是「常獻个」行毀壞个權勢，教皇羅馬是過犯行毀壞个權勢。到第十一章三十一節，「常獻个」行毀壞權勢，就是異教羅馬，設立起行毀壞个可憎之物，也就是教皇个權勢。到第十二章十一節，「常獻个」行毀壞權勢，就是異教羅馬，被除去，為着設立教皇制行毀壞个可憎之物。
The relationship of the two desolating powers of Rome is a primary theme of the books of Daniel and Revelation, and that relationship is what Paul identifies as the truth that must be loved if a person will shun the strong delusion that is produced by believing a lie. God is never redundant, and each representation of the relationship of pagan Rome with papal Rome provides its own special testimony upon the subject, but to reject the symbol of Rome in the last days, is to reject the latter rain and receive strong delusion in its place. It is to be forever identified as a naked Laodicean.
罗马这两股施行荒凉之权势个关系，乃《但以理书》搭《启示录》个一个主要主题；而保罗所指出个，正是这层关系，也就是人若爱慕真理、便能躲避因信从虚谎而生出之强烈迷惑个真理。上帝从勿重复徒然；异样表现异教罗马搭教皇罗马关系个每一种表号，对于此题各有其特别个见证；但是，若弃绝末后日子里罗马个表号，就是弃绝晚雨，反倒领受强烈迷惑来代替。如此，也就要永远被认作一个赤身个老底嘉人。
The Laodicean Adventist historians, though manifesting no sacred respect for the role and work of William Miller, do identify that it was his recognition of the relationship of pagan and papal Rome that was the prophetic structure which he built “all” of his prophetic applications. Gabriel and the other angels led Miller to understand the relationship of pagan and papal Rome, but in his history, he did not see Rome as a threefold entity consisting of the dragon, the beast and the false prophet.
老底嘉个复临信徒历史学者，虽则对威廉·米勒个职分搭工作并呒没显出啥个神圣个敬重，倒也承认：正是伊认出异教罗马搭教皇罗马之间个关系，成了伊建立其“全部”预言应用个先知性架构。加百列搭其余个天使引导米勒明白异教罗马搭教皇罗马之间个关系；不过在伊个历史认识里向，伊并呒没看见罗马是一个三重个实体，由龙、兽搭假先知所构成。
In his time the United States had not yet begun its role as the false prophet, for the Protestants of the United States did not become the daughters of Rome until 1844, and the foundational work of Miller had already been located upon the 1843 chart which was produced in May of 1842.
㑚个辰光，米国还弗曾开始担任假先知个角色，因为米国个新教徒直到1844年才成为罗马个囡儿；而米勒个奠基性个工作，早已标定勒1842年5月编制个1843年图表之上。
In 1989 the last six verses of Daniel chapter eleven were unsealed, and the messenger for that period of time recognized that there were three powers whose prophetic activities ran through verses forty to forty-five of chapter eleven. The king of the south in verse forty is the dragon power, the king of the north is the papal power who had been delivered its deadly wound in the beginning of the verse in 1798, at the hands of the dragon power of Napoleonic France. In the verse the papal power begins the work of healing its deadly wound. In 1989 the king of the north retaliates against the dragon power of the Soviet Union, who had then become the king of the south. When the beast of Catholicism retaliated against the Soviet Union it came with the proxy army of the United States, the false prophet of Revelation chapter sixteen. The dragon king of the south, the beast king of the north and the false prophet of chariots, horsemen and ships are all illustrated in verse forty, and the prophetic line ends in verse forty-five, when the papal power “comes to his end with none to help.”
一九八九年，《但以理書》第十一章末後六節个封印被解開，該時期个使者認出，第十一章第四十節到第四十五節之中，有三股權勢个預言性活動貫穿其中。第四十節个南方王係龍个權勢；北方王係教皇權勢，伊喺本節起頭、一七九八年，受拿破崙法蘭西之龍个權勢所施，以致受着致命个傷。喺該節當中，教皇權勢開始進行醫治伊致命之傷个工作。一九八九年，北方王向蘇聯个龍權勢施行報復；彼時蘇聯已經成為南方王。當天主教个獸向蘇聯報復个辰光，伊係帶着美國个代理軍隊而來；美國卽《啟示錄》第十六章个假先知。龍一般个南方王、獸一般个北方王，以及由戰車、馬兵並船隻所表徵个假先知，攏喺第四十節中被描繪出來；而此條預言線索終止於第四十五節，彼時教皇權勢「到了伊个結局，並無人幫助伊。」
Armageddon, in Revelation sixteen is a symbolic geographical area identifying the rebellion of mankind that precedes the return of Christ. Armageddon is a symbol of the word is made from two words, “Har” meaning mountain, and “Megiddo,” which is the valley of Jezreel. The fact that John combined a mountain with Megiddo, when Megiddo is a valley, informs the student of prophecy that Armageddon is a symbol, which contains a geographical reference, for there is no mountain in the valley of Jezreel.
《启示录》第十六章里个哈米吉多顿，是一片有象征意味个地理区域，用来指认在人类叛逆、并且先于基督再来个光景。哈米吉多顿本身是一个象征；箇个词是由两个字合成个：“Har”，意思是山；还有“Megiddo”，就是耶斯列平原。约翰把“山”搭勒米吉多一淘用，而米吉多本来是个平原，这一事实乃是向研习预言个人表明：哈米吉多顿是一个象征，其中含有地理上个指涉；因为耶斯列平原里向并呒没山。
The Jezreel Valley is situated between the three seas (Mediterranean Sea, Sea of Galilee, and Dead Sea) and Jerusalem. It is relatively central in northern Israel, with these three bodies of water and Jerusalem located around it in different directions. Verse forty-five of Daniel eleven is where the king of the north comes to his end with none to help, and the verse identifies his geographical end as between the seas and the glorious holy mountain of Jerusalem. Verse forty of Daniel eleven introduces the three powers that are the subjects of the healing of the deadly wound of the papal power and its ultimate end.
耶斯列平原位于三海（地中海、加利利海、并死海）与耶路撒冷之间。其地在以色列北部较为居中，此三处水域与耶路撒冷分处其四周各方。〈但以理书〉十一章四十五节记载北方王到了他的结局，并无人帮助他；该节并指明他地理上的终局，乃是在众海之间与荣美的圣山耶路撒冷之间。〈但以理书〉十一章四十节则引介了三种势力，这三者乃是教皇权致命伤得医治及其最终结局之主题。
The first phrase of the verses identifies the time of the end in 1798, when the papacy received its deadly wound and verse forty-five identifies its permanent deadly wound. The prophetic history between the first and last death of the papal power identifies the rebellion of mankind as they restore the ascendancy of the papal power, when its deadly wound is healed in advance of the papal power’s ultimate demise. The six verses bear the signature of truth, for the beginning and end are both the death of the papal power, and the middle verses are the rebellion of mankind as the first deadly wound is healed.
該等經文个頭一句指明末時係一七九八年，當時教皇制受着致命个創傷；第四十五節則指明其永久个致命創傷。介乎教皇權勢第一次死亡與末後死亡之間个預言歷史，表明人類个悖逆：渠拉恢復教皇權勢个尊榮與霸權，當其致命个創傷喺教皇權勢最終滅亡以前得着醫治。此六節帶有真理个印記，因其起首與結尾攏是教皇權勢个死亡，而中間數節則是人類个悖逆，正當首次致命創傷得着醫治之時。
Miller was given light from heavenly angels upon the relation of pagan and papal Rome. The key for Miller’s understanding of the prophetic model, which he employed for all of his prophetic applications, was “the daily” in Second Thessalonians. “The daily” in that chapter is pagan Rome, which is what established the vision that William Miller came to understand, for it is Rome, the robbers of thy people in verse fourteen of chapter eleven, that establishes the vision.
米勒曾蒙天使赐光，得以明白异教罗马同教皇罗马之间个关系。米勒对预言模式个理解——伊将此模式运用于一切预言个解释——其关键，就是《帖撒罗尼迦后书》里向个“常献个”。该章里向个“常献个”就是异教罗马；正是此点，建立了威廉·米勒后来所明白个异象，因为建立异象个，乃是《但以理书》第十一章第十四节所讲“尔民中个强暴人”，也就是罗马。
The messenger raised up to understand the increase of knowledge in 1989 came to understand the threefold nature of Rome. Miller was the messenger of the first and second angels, and he understood the first and second manifestations of Rome to establish the vision he presented to the world. The messenger of the third angel came to understand all three manifestations of Rome in order to establish the vision he was given to proclaim to the world.
1989年為著明白知識个增長所興起个使者，後來明白了羅馬个三重性質。米勒乃是頭一位同第二位天使个使者，伊明白了羅馬个頭兩重顯現，藉此建立伊向世界所呈現个異象。第三位天使个使者，則明白了羅馬全部三重个顯現，為要建立伊所受託向世界宣告个異象。
The first manifestation of Rome was pagan Rome. Out of pagan Rome came papal Rome, the second manifestation. Out of the first two manifestations came modern Rome, the threefold alliance of the dragon, the beast and false prophet.
羅馬頭一度个顯現，係異教个羅馬。對異教个羅馬當中，出來教皇个羅馬，作爲第二度个顯現。對頭兩度个顯現當中，又出來現代个羅馬，就是龍、獸搭假先知个三重聯盟。
We will continue the line of the controversy of “the daily” in Advent history in the next article.
阿拉将勒下篇文章里继续沿用复临运动历史当中关于“常献之祭”争议个脉络。
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
「鉴察表象之下、洞悉众人心肠者，论到那些曾得大光的人，说：『伊拉并无因自家道德搭灵性个景况而受苦惊惶。』是个，伊拉拣选了自家个道路，伊拉个心魂喜悦伊拉个可憎之事。『我也要拣选伊拉个迷惑，拿伊拉所惧怕个临到伊拉；因为我呼召个辰光，无人答应；我讲话个辰光，伊拉弗听；反倒当我眼前行恶，拣选我所弗喜悦个事。』『上帝要使伊拉生发强烈个迷惑，叫伊拉信从虚谎，』因为伊拉『弗领受真理个爱，使伊拉得救，』『反倒喜爱弗义。』以赛亚书 66:3, 4；帖撒罗尼迦后书 2:11, 10, 12。」
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’
天頂個教師問道：「有啥比下列個假象還要較能迷惑人心：儂自以為自家係建造勒正當個根基之上，也以為上帝悅納儂個作為，實際上儂卻照屬世個策略做出許多事體，並且得罪耶和華？噯，這實在係極大個欺哄，一種極其迷人個幻惑；當人一度認識真理之後，反倒將敬虔個外貌認作其靈與其能力；當伊拉自以為富足，財物增添，啥都弗缺，實際上卻樣樣都缺少，個辰光，這種欺哄就霸占了人個心思。」
“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.
“上帝對伊忠心个僕人，就是守牢自家衣裳清潔無玷个，並無改變。毋過，有許多人正喊道：『平安穩妥。』其時忽然个毀滅卻要臨到伊拉身上。若無徹底个悔改，若人弗藉着認罪來卑微自家个心，並照耶穌裡个真理來領受真理，伊拉就決弗會進入天國。等到我拉中間个潔淨發生个時候，我拉就弗再安然自處，自誇講自家富足，財物增多，甚麼攏弗缺。”
“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.
“阿拉当中，啥人能够实实在在讲：‘阿拉个金子是经得起火炼个；阿拉个衣裳弗曾沾染世界个污秽’？我看见阿拉个导师指着彼些所谓个义袍。伊把伊拉剥脱，就显露出底下个污秽。随后伊对我讲：‘侬看弗出来，伊拉是怎样矫饰遮盖自家个污秽搭品性个腐败么？“忠信个城，哪能变做妓女了呢！”我父个殿已经变做买卖个殿，变做神圣个同在搭荣耀已经离开个所在！为着这缘故，就有了软弱，力量也缺少了。’”《证言》卷八，249、250。